From the virtual desk of the OU VEBBE REBBE

The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... 

Question: Does one who cannot make it to shul for the reading of the megillah need to have a minyan in his or her home for this purpose?

Answer: Both men and women should make all reasonable efforts to fulfill the mitzva of hearing the reading of Megillat Esther, night and day (Shulchan Aruch, Orach Chayim 689:1 - see also Mishna Berura 689:1). Regarding whether this requires a minyan or not, Rav and Rav Asi disputed the point (Megillah 5a). Rav Asi said that a minyan is required, and Rashi (ad loc.) explains that the minyan is needed for pirsumei nisa (publicizing the miracle of Purim), which is part and parcel of the mitzva. Rav held that as long as the reading is done on Purim itself, a minyan is not required. Rashi explains that since everyone is obligated and will be reading in one venue or another, the individual is part of the framework of pirsumei nisa.

There is significant discussion among the Rishonim if the machloket between Rav and Rav Asi is l’chatchika (proper course of action) or even b’dieved (after the fact) and how we should pasken (see Beit Yosef, Orach Chayim 690). The Shulchan Aruch (690:18) rules that one should try to have a minyan, but if it’s not possible, an individual or small group may read the megillah. The Rama (ad loc.) adds that one makes the berachot on such a reading (the Shulchan Aruch apparently agrees). (On “Purim M’shulash” the situation is somewhat more stringent, although the bottom line for those who cannot find a minyan is the same (Purim M’shulash 2:6)).

The Rama also adds that if there already was a minyan in town for megillah reading and, thus, there was pirsumei nisa, the individual has no problem in reading without a minyan. The Mishna Berura (ad loc.:64) cites that this opinion is not universally accepted. Thus, it is still preferable (not mandatory) for an individual to try to find 10 people for his/her reading. However, those who have an opportunity to hear the reading in shul, which is preferable even to a small minyan because of b’rov am hadrat melech, with a multitude, there is glory to the King. (Biur Halacha, ad loc.), need not give up their optimal fulfillment of the mitzva to enable an individual to fulfill his mitzva optimally. If they agree to go or to hear the megillah a second time to form a minyan for the person (male or female) who couldn’t come to shul, they are doing a chesed. This is particularly important if, for example, a certain sick person would feel disappointed at not taking part in a “proper reading.”

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.orgor www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) 

One can learn a useful lesson from everything.

What can one learn from a taxi? Humility. When you get in, you have to lower your head and bend your knees.
- Rabbi Aharon Rokeach of Belz

The Sages say: Each person is like "a world in miniature".

This means that if people are a "world" in their own eyes, then they can be considered as "miniature".

And if they are "miniature" in their own eyes, then they can be considered to be a whole "world".
- Rabbi Noah of Lechovitz

Two pious people in one town are too many. One pious person in a town is not enough.

It is best to have one-and-a-half pious people.

How so? Everyone should see himself as half of a pious person, as see his neighbor as a complete pious person. 

Then each will defer to the other.
- The Seer of Lublin

Rite and Reason by Shmuel Pinchas Gelbard

On Purim (Erev Yom Kippur and Hoshana Rabba too) it is customary to eat kreplach with meat filling.

REASON On Purim (and the other days mentioned), we eat more than usual, like on Yom Tov. We are, however, permitted to do work. This results in these days being partial or "covered" Yamim Tovim. For this reason we eat foods which contain meat, in accord with what the Torah (D'varim 16:14) says: V'SAMACHTA B'CHAGECHA, you shall rejoice on your holidays. Our Sages expounded (P'sachim 109a) on this pasuk that there is joy only through eating meat (and drinking wine). However, since they are "covered" holidays, the meat eaten on them is "covered" with dough.

When reading the Megila, it is customary whenever Haman's name is mentioned, to "beat him" by rapping on the table or stamping with one's feet.

REASON The Midrash says: "When Rav heard the name Haman on Purim, he used to say, "Cursed by Haman and cursed be his sons", to fulfill what is written in Mishlei (10:7), "May the name of the wicked rot".

REASON The Torah alludes to this custom in the pasuk, V'HAYA IM BIN HAKOT HARASHA, If the guilty man incurred the penalty of lashes... (D'varim 25:2). The final letters of the first three words of the pasuk spell HAMAN (thus the association between beating, the wicked, and Haman). 

REASON Originally, children used to make drawings of Haman or write his name on pieces of wood and stone, and would beat upon them so that the image or name would be erased. This fulfills the pasuk, TIMCHEH ET ZEICHER AMALEK (D'varim 25:2) and the abovementioned pasuk from Mishlei. 

ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein 

A large fire once broke out in Brisk, destroying many homes. Especially hard hit were the shacks belonging to the poor. The first night after the fire, R' Chaim, whose own home had emerged unscathed, slept in the shul with those whose homes were destroyed.

When asked why he was sleeping in the shul, R' Chaim replied, “I cannot sleep in my own bed when so many are homeless. I intend to sleep in the shul until everyone has a roof over his head. If I remain in my own house, who knows how long it will take the community to raise the necessary funds to rebuild the homes of all the poor, the widows, and orphans. But if it is known that I too will sleep in the shul until the work is completed, the fundraising will go much faster.”

Only when the last home had been rebuilt did R' Chaim move back into his own home.

Excerpted with the permission of the copyright holder

G'matriya Match

KI ET KOL HA'ARETZ ASHER ATA RO'EH LECHA ETNENA U'L'ZARACHA AD OLAM

This promise of the Land to Avraham Avinu and his descendants (us), is conditional upon many things, including the destruction of Amalek upon our entry into Eretz Yisrael. The pasuk above, B'reishit 13:15, is part of G-d's prophecy/promise to Avraham, after he parted company from Lot.

The pasuk below is the first of the three-pasuk-three-mitzva portion of Remembering Amalek

The two p'sukim are G'matriya Twins, weighing in at 2999.

ZACHOR ET ASHER ASA L'CHA AMALEK BADERECH B'TZE-T'CHEM MIMITZRAYIM

FYI

Most authorities consider the mitzva of ZACHOR to be annual. The Sefer HaChinuch has an unusual opinion about the mitzva. He says that since the Torah does not specify when or how often the mitzva is to be done, then from the Torah's perspective, doing it once in one's lifetime is considered fulfillment of the D'Oraita. Our yearly fulfillment is a rabbinic requirement. It follows from this that a 13 year old boy should have special KAVANA when he hears ZACHOR read for his first time as a GADOL. According to the Chinuch, this would be his once in a lifetime fulfillment of the Torah's command. Even if we follow other opinions, this one is interesting.

From the Desk of the Director

Parshat Tezaveh describes the vestments the kohanim wore during the Temple service that were designated, “lechavod ultiph’aret” – ‘for glory and splendor.’ Sforno notes that this unique apparel lent glory to Hashem and splendor to the Kohen Gadol who, as the teacher of the nation, was to be set apart and revered by the people.

Although Aharon was formally set apart, we know he was beloved of Bnei Yisrael. His priestly garments had to be made of materials contributed by the nation. The people thus felt that they had a stake in shaping the character of their leaders. Cognizant of this contribution, the priests would be more inclined to submerge their own personalities while raising the nation to new spiritual heights.

Among the vestments worn by the Kohan Gadol was the Choshen Mishpat – the Breastplate of Judgment. Engraved on precious stones on the breastplate were the names of the twelve tribes, the letters of which would light up in response to critical questions of the day. When Aharon entered the Sanctuary, these names were to serve as a “Zikaron” or ‘constant remembrance’ before Hashem.

Sforno suggests that the tribal names reminded Aharon that as the representative of all the people he should pray for the welfare of every individual. The Netziv stresses that as a source of judgment, the Choshen Mishpat was a ‘remembrance’ to G-d to vindicate and defend Israel against its enemies. And, as we ‘remember’ on Shabbat Zachor, we might wistfully wish that if the Choshen Mishpat were lit up today, it would shine for all us, the remnants of these same twelve tribes of Am Yisra’el.

Shabbat Shalom, Menachem Persoff, Director, Israel Center

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